Chapter Eleven -- Ignatius's Letter to the Philadelphians Translation and Commentary
Chapter Eleven -- Ignatius's Letter to the Philadelphians Translation and Commentary
{L468} Ignatius wrote this letter from Troas (11:2) after he had left Smyrna. The church in Philadelphia is addressed in Rev 3:7-13 where it is evident that there was a strong clash between Jews and Christians. In chapter 6, Ignatius speaks of the same conflict by using the terms Judaism and Christianity in a way that never occurs in the New Testament. The same problem clearly lies behind both documents. By Ignatius's time, Christians had become distinct enough that Jews probably no longer thought of Jewish Christians as Jews. Whatever the precise nature of the conflict, Ignatius urges the Philadelphians to come together around one Eucharist in obedience to their bishop (4:1) because his office derives from divine appointment (1:1). For him, Christ is the fulfillment of the promises of the old covenant (9:1,2). Like the author of the Letter to the Hebrews, Ignatius exhorts his readers to embrace the fullness of faith in Christ.
Salutation
{L469} Ignatius, called Theophorus, to the church of God the Father and of the Lord Jesus Christ that is in Philadelphia of Asia. This church has received mercy, has been established in the harmony of God, and rejoices in the suffering of our Lord unquestionably, and is fully confident in his mercy in his resurrection. I greet this church in the blood of Jesus Christ, a church that is eternal and abiding joy, [1] especially if they are at one with the bishop, with his presbyters, and the deacons who have been approved in the mind of Jesus Christ. He established them by his very own will in confirmation through his Holy Spirit.
{L470} 1 "church that is eternal and abiding joy." It is not clear what the relative pronoun "that" refers to. Holmes translates it "which is eternal and lasting joy" referring the pronoun to the blood of Christ but the pronoun is feminine and "blood" is neuter in Greek. Bauer follows my translation by referring the pronoun to the church which is feminine.
Chapter 1
{L471} (1) I knew that this bishop did not obtain his ministry for the common good from himself or by human approval or by vainglory but rather in the love of God the Father and of the Lord Jesus Christ. [2] I am amazed at his gentleness. Even when silent, he is able to do more than those who speak futile things. (2) He is well tuned to the commandments as a lyre to strings. For this reason, my soul blesses his mindfulness of God [3] because I know he is virtuous and perfect; I know his steadfastness and freedom from anger in the gentleness of the living God. [4]
{L472} 2 Ignatius's praise of the episcopal office may be inspired by Paul's reference to the divine source of his own vocation as an apostle in Gal 1:1.
{L473} 3 ten eis theon autou gnomen ("mindfulness of God") may also be translated "his mind directed toward God" (Bauer, Camelot), or "his godly mind" (Holmes).
{L474} 4 Ignatius stresses that the bishop as a shepherd of the church must display those virtues which reflect Christ himself. Most important is epieikeia ("gentleness" or "flexibility"). Paul uses this word in 2 Cor 10:1, "through the meekness and gentleness of Christ." While Ignatius fully endorses the divine authority of the bishop's office, he does not conceive of its exercise as authoritarian. The shepherd of God's flock must be patient and gentle above all.
Chapter 2
{L475} (1) As children of the light of truth, flee division and evil teaching. Where the Shepherd is, there you should follow like sheep. [5] (2) Many wolves, who can be trustworthy when it comes to evil pleasure, want to enslave those who run after God but they have no place in your unity. [6]
{L476} 5 "Shepherd." Does this refer to Christ as the Shepherd of the sheep (Jn 10:11) or to the bishops as human shepherds? The text can be read either way or perhaps both.
{L477} 6 Ehrman and Holmes translate "trustworthy" as "seemingly trustworthy" but Ignatius may be speaking ironically, i.e. wolves dressed in sheep's clothing can be trusted to do evil but will destroy God's flock if they can. The imagery of shepherd, sheep, and wolves finds precedent in Scripture (Mt 7:15). Here Ignatius stresses that true shepherds like Christ are always concerned with the unity of the church.
Chapter 3
{L478} (1) Abstain from evil plants which Jesus Christ does not cultivate because they are not the Father's planting. (2) Not that I have found division among you but rather a filter. [7] As many as belong to God and to Jesus Christ, these are with the bishop. Let those who have repented come to the unity of the church, and these belong to God that they may live in accord with Jesus Christ. (3) Do not be deceived, my brothers! If someone follows a schismatic, he will not inherit the kingdom of God. If someone walks in a strange mind set, he is not consenting to the Passion. [8]
{L479} 7 I.e. to distinguish the faithful from false believers.
{L480} 8 Here Ignatius uses pathos without modifiers but it clearly refers to Christ's suffering on the cross. Holding to doctrines or opinions out of accord with the apostolic faith places one in opposition to Christ's suffering because the preaching of the apostles centered on the cross (see 1 Cor 2:2).
Chapter 4
{L481} (1) So be diligent to use one Eucharist for there is [only] one flesh of our Lord Jesus Christ and one cup for unity in his blood. There is one altar as there is one bishop together with his presbyters, and deacons, my fellow servants. This is so that whatever you do, you may do in accord with God. [9]
{L482} 9 See chapter 5 in the introductory essays for a discussion of the meaning of chapter 4 in the letter. The emphasis on the "oneness" of the Eucharist implies that there may have been an alternative church or liturgy at Philadelphia. The reason for Ignatius stressing "one Eucharist" is also because the faithful must know where they can find the true flesh and blood of Jesus Christ.
Chapter 5
{L483} (1) My brothers, I am being completely poured out for love of you and with exceeding joy I try to make you secure. It is really not I but Jesus Christ who does so. In him, as a prisoner, I am all the more afraid because I am still incomplete. However, your prayer will make me complete for God so that I may obtain a share in that lot where I have received mercy. I flee for refuge in the gospel like I do in the flesh of Jesus and in the apostles as in the presbytery of the church. (2) We love the prophets because they announced the gospel, hoped in him and waited for him. They were saved by their faith because they were in the unity of Jesus Christ. [10] Being holy, they were worthy of love and of wonder, and they were witnessed by Jesus Christ and were numbered in the gospel of our common hope.
{L484} 10 "in the unity of Jesus Christ" probably means that the OT prophets were in union with Christ even though they lived before him and never saw him.
Chapter 6
{L485} (1) If anyone tries to interpret Judaism for you, do not listen to him. It is better to hear about Christianity from a man who has circumcision than about Judaism from an uncircumcised man. [11] But if neither of them speaks about Jesus Christ, to me they are grave stones and tombs of the dead on which only the names of men are inscribed. (2) Flee the evil practices [12] and snares of the ruler of this age lest you grow weak in love by his troubling of your mind. Rather, come together in an undivided heart. (3) I thank my God that I have a clear conscience among you and that no one can boast secretly or in public that I have burdened anyone in ways small or great. I ask all to whom I spoke not to hold it as a witness against themselves. [13]
{L486} 11 Ignatius uses the language of circumcision from the OT to declare that it is the Christian who is truly circumcised. His usage has precedents in Col 2:12,13 where Paul suggests that baptism is equivalent to the circumcision of the old covenant.
{L487} 12 See comment on Polyc 5:1.
{L488} 13 I.e. that the words Ignatius spoke when in Philadelphia will not come back to haunt those who opposed him.
Chapter 7
{L489} (1) If some wanted to deceive me according to the flesh, the Spirit is not deceived because it is from God. For he knows from where he comes and where he is going and he exposes the secret things. I cried out when I was in your midst; I spoke with a loud voice, the voice of God, "pay attention to the bishop, to the presbytery, and to the deacons." There are some who mistrusted me that I said these things as if I knew beforehand of the division caused by some. But he is my witness in whom I am bound that I knew nothing from a human source. [14] (2) The Spirit proclaimed it thus: do nothing without the bishop, keep your flesh as a temple of God, love unity, spurn divisions, become imitators of Jesus Christ as he is of the Father.
{L490} 14 kata sarka, lit. "according to the flesh."
Chapter 8
{L491} (1) I was acting on my own as a man prepared for unity. Where there is division and wrath, God does not dwell there. The Lord forgives all who repent if their repentance leads back to God's unity [15] and the council of the bishop. I believe in the grace of Jesus Christ who will free you from every bond. (2) I appeal to you to practice nothing from a spirit of factionalism but only what you learned from Christ. I heard some saying that "if I did not find [these things] among the ancients, I do not believe it in the gospel." I said to them, "it is written." For me, Jesus Christ is ancient. His cross, death, and resurrection are the ancient archives. [16] So too is the faith that comes through him in which I wish to be justified in your prayer. [17]
{L492} 15 I.e. to the unity God established and continues to provide in the church.
{L493} 16 athikta ("the ancient archives") are the saving events of the Paschal Mystery which become the criterion to distinguish truth and error. The Jews in Philadelphia may have been arguing that the Christian claims about Jesus Christ were not found in the history of Israel or in the Hebrew Scriptures.
{L494} 17 Holmes and Ehrman take "faith" as fides qua creditur (subjective) while it may very well be fides quae creditur, i.e. the objective content of the faith.
Chapter 9
{L495} (1) Priests [18] are fine but the high priest who has been entrusted with the holy of holies is better. He alone has been entrusted with the secret things of God. He himself is the door of the Father [19] through which Abraham, Isaac, Jacob, the prophets, the apostles, and the church enter. These things are designed to lead to God's unity. [20] (2) The gospel contains something excellent: the coming of the Savior, our Lord Jesus Christ, his suffering, and resurrection. The beloved prophets made their proclamations with a view to him. The gospel is the perfection of immortality. Everything together is beautiful if you hold your faith in love. [21]
{L496} 18 "Priests," i.e. of the old covenant. Jesus Christ is the true high priest, an idea taken from the Letter to the Hebrews. See 4:14; 7:1ff; 9:11-14.
{L497} 19 See Jn 10:7,9.
{L498} 20 See comment on 8:1.
{L499} 21 ean en agape pisteuete ("if you hold your faith in love"). Ehrman has "if you believe while showing love." Holmes has "if you believe with love."
Chapter 10
{L500} (1) Since it has been told me that the church in Antioch of Syria is at peace by your prayer and the compassion you have in Christ Jesus, it is fitting for you to elect a deacon to send him there as an ambassador of God so that you may share their joy in a common bond [22] and give glory to the name [of God]. (2) Blessed in Jesus Christ is he who will be counted worthy of this ministry. You too will be honored. To you who wish to do it, it is not impossible in behalf of God's name since some closer churches have sent bishops while others sent presbyters and deacons.
{L501} 22 epi to auto ("in a common bond") could mean several things. Ehrman has "achieve a common purpose." Holmes has "when they have assembled together." All these translations are legitimate.
Chapter 11
{L502} (1) Now about Philo, the deacon from Cilicia, a well-proven man, who serves me in the word of God with Rheus Agathopous, a chosen man, who followed me from Syria after renouncing this life. These give witness about you and I thank God for you because you received them as the Lord received you. May those who dishonored them be redeemed in the grace of Jesus Christ! (2) The love of the brothers and sisters in Troas greets you. So I write you through Burrhus who was sent with me by the Ephesians and Smyrneans as a matter of honor. The Lord Jesus Christ will honor them. In him they have placed their hope in flesh, spirit, faith, love, harmony. Farewell in Christ Jesus, our shared hope.